Tafseer Surah Al-Infitaar (The Cleaving) – Dr. Saleh As-Saleh [Audio|En]


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Posted from: Explanation Surah 78-114 – Tafseer Juz Amma – Dr. Saleh as Saleh [Audio|En]

إِذَا السَّمَاءُ انفَطَرَتْ

When the heaven is cleft asunder

وَإِذَا الْكَوَاكِبُ انتَثَرَتْ

And when the stars have fallen and scattered;

وَإِذَا الْبِحَارُ فُجِّرَتْ

And when the seas are burst forth (got dried up);

وَإِذَا الْقُبُورُ بُعْثِرَتْ

And when the graves are turned upside down (and they bring out their contents)

عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ

(Then) a person will know what he has sent forward and (what he has) left behind (of good or bad deeds).

يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ

O man! What has made you careless concerning your Lord, the Most Generous?

الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ

Who created you, fashioned you perfectly, and gave you due proportion;

فِي أَيِّ صُورَةٍ مَّا شَاءَ رَكَّبَكَ

In whatever form He willed, He put you together.

كَلَّا بَلْ تُكَذِّبُونَ بِالدِّينِ

Nay! But you deny the Recompense (reward for good deeds and punishment for evil deeds).

وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ

But verily, over you (are appointed angels in charge of mankind) to watch you.

كِرَامًا كَاتِبِينَ

Kiraman (honourable) Katibin writing down (your deeds).

يَعْلَمُونَ مَا تَفْعَلُونَ

They know all that you do.

إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ

Verily, the Abrar (pious and righteous) will be in delight (Paradise);

وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ

And verily, the Fujjar (the wicked, disbelievers, sinners and evil-doers) will be in the blazing Fire (Hell),

يَصْلَوْنَهَا يَوْمَ الدِّينِ

In which they will enter, and taste its burning flame on the Day of Recompense,

وَمَا هُمْ عَنْهَا بِغَائِبِينَ

And they (Al-Fujjar) will not be absent therefrom (i.e. will not go out from the Hell).

وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ

And what will make you know what the Day of Recompense is?

ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ

Again, what will make you know what the Day of Recompense is?

يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا ۖ وَالْأَمْرُ يَوْمَئِذٍ لِّلَّهِ

(It will be) the Day when no person shall have power (to do) anything for another, and the Decision, that Day, will be (wholly) with Allah.


Related Links:

Tafseer of Surah Al-Qari`ah – Shaykh Ibn Uthaymeen | Dr. Saleh As-Saleh [Audio|En]


In the Name of Allâh, the Most Gracious, the Most Merciful

[101:1] Al-Qâri’ah (the striking Hour, i.e. the Day of Resurrection).
[101:2] What is the striking (Hour)?
[101:3] And what will make you know what the striking (Hour) is?
[101:4] It is a Day whereon mankind will be like moths scattered about.
[101:5] And the mountains will be like carded wool.
[101:6] Then as for him whose Balance (of good deeds) will be heavy,
[101:7] He will live a pleasant life (in Paradise).
[101:8] But as for him whose Balance (of good deeds) will be light,
[101:9] He will have his home in Hâwiyah (pit, i.e. Hell).
[101:10] And what will make you know what it is?
[101:11] (It is) a fiercely blazing Fire!

Dr. Saleh As-Saleh’s explanation Based on Shaykh Uthaymeen’s Tafseer

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The below Explanation was taken from Tafseer Ibn Katheer, Darusssalam English Publication

Al-Qari`ah is one of the names of the Day of Judgement, like Al-Haqqah, At-Tammah, As-Sakhkhah, Al-Ghashiyah and other names.

Then Allah intensifies concern and fright for it by saying,

(And what will make you know what Al-Qari`ah is) Then He explains this by saying,

(It is a Day whereon mankind will be like moths scattered about.) meaning, in their scattering, their dividing, their coming and their going, all due to being bewildered at what is happening to them, they will be like scattered moths. This is like Allah’s statement,

(As if they were locusts spread abroad.) (54:7) Allah said,

(And the mountains will be like wool, carded.) meaning, they will become like carded wool that has began to wear out (fade away) and be torn apart.

Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah, `Ata’ Al-Khurasani, Ad-Dahhak and As-Suddi have all said, (like wool (`Ihn). ) “Woolen.”

Then Allah informs about the results received by those who performed the deeds, and the honor and disgrace they will experience based upon their deeds. He says,

(Then as for him whose Balance will be heavy.) meaning, his good deeds are more than his bad deeds.

(He will live a pleasant life.) meaning, in Paradise.

(But as for him whose Balance will be light.) meaning, his bad deeds are more than his good deeds. Then Allah says,

(His mother will be Hawiyah.) It has been said that this means he will be falling and tumbling headfirst into the fire of Hell, and the expression `his mother’ has been used to refer to his brain (as it is the mother of his head). A statement similar to this has been reported from Ibn `Abbas, `Ikrimah, Abu Salih and Qatadah. Qatadah said, “He will fall into the Hellfire on his head.” Abu Salih made a similar statement when he said, “They will fall into the Fire on their heads.” It has also been said that it means his mother that he will return to and end up with in the Hereafter will be Hawiyah, which is one of the names of the Hellfire. Ibn Jarir said, “Al-Hawiyah is only called his mother because he will have no other abode except for it.” Ibn Zayd said, “Al-Hawiyah is the Fire, and it will be his mother and his abode to which he will return, and where he will be settled.” Then he recited the Ayah,

(Their abode will be the Fire.) (3:151) Ibn Abi Hatim said that it has been narrated from Qatadah that he said, “It is the Fire, and it is their abode.” Thus, Allah says in explaining the meaning of Al-Hawiyah,

(And what will make you know what it is). Allah’s statement

(A fire Hamiyah!) meaning, extreme heat. It is a heat that is accompanied by a strong flame and fire. It is narrated from Abu Hurayrah that the Prophet said,

(The fire of the Children of Adam that you all kindle is one part of the seventy parts of the fire of Hell.) They (the Companions) said, “O Messenger of Allah! Isn’t it sufficient” He replied,

(It is more than it by sixty-nine times.) This has been recorded by Al-Bukhari and Muslim. In some of the wordings he stated,

(It is more than it by sixty-nine times, each of them is like the heat of it.) It has been narrated in a Hadith that Imam Ahmad recorded from Abu Hurayrah that the Prophet said,

(Verily, the person who will receive the lightest torment of the people of the Hellfire will be a man who will have two sandals that will cause his brain to boil. )”

It has been confirmed in the Two Sahihs that the Messenger of Allah said,

(The Hellfire complained to its Lord and said, “O Lord! Some parts of me devour other parts of me.” So He (Allah) permitted it to take two breaths: one breath in the winter and one breath in the summer. Thus, the most severe cold that you experience in the winter is from its cold, and the most severe heat that you experience in the summer is from its heat. )

In the Two Sahihs it is recorded that he said,

(When the heat becomes intense pray the prayer when it cools down, for indeed the intense heat is from the breath of Hell.)

This is the end of the Tafsir of Surat Al-Qari`ah, and all praise and thanks are due to Allah.

Related Links:

“We made the House (the Ka’bah) a place of resort for mankind and a place of safety” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]


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Explanation Based on Shaykh Uthaymeen’s Tafseer

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

And (remember) when We made the House (the Ka’bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka’bah] as a place of prayer (for some of your prayers, e.g. two Rak’at after the Tawaf of the Ka’bah at Makkah), and We commanded Ibrahim (Abraham) and Isma’il (Ishmael) that they should purify My House (the Ka’bah at Makkah) for those who are circumambulating it, or staying (I’tikaf), or bowing or prostrating themselves (there, in prayer).

[Qur’aan – Surah al-Baqarah 2:125]

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The following has been posted from Tafseer Ibn Katheer (Darussalam English Publications):

The Virtue of Allah’s House

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

125. And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (or the stone on which Ibrahim as a place)

Al-Awfi reported that Ibn Abbas commented on Allah’s statement,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind)

“They do not remain in the House, they only visit it and return to their homes, and then visit it again.”

Also, Abu Jafar Ar-Razi narrated from Ar-Rabi bin Anas from Abu Al-Aliyah who said that,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety) means,

“Safe from enemies and armed conflict. During the time of Jahiliyyah, the people were often victims of raids and kidnapping, while the people in the area surrounding it (Al-Masjid Al-Haram) were safe and not subject to kidnapping.”

Also, Mujahid, Ata’, As-Suddi, Qatadah and Ar-Rabi bin Anas were reported to have said that the Ayah (2:125) means,

“Whoever enters it shall be safe.”

This Ayah indicates that Allah honored the Sacred House, which Allah made as a safe refuge and safe haven. Therefore, the souls are eager, but never bored, to conduct short visits to the House, even every year. This is because Allah accepted the supplication of His Khalil, Ibrahim, when he asked Allah to make the hearts of people eager to visit the House. Ibrahim said (14:40),

رَبَّنَا وَتَقَبَّلْ دُعَآءِ
(Our Lord! And accept my invocation).

Allah described the House as a safe resort and refuge, for those who visit it are safe, even if they had committed acts of evil. This honor comes from the honor of the person who built it first, Khalil Ar-Rahman, just as Allah said,

وَإِذْ بَوَّأْنَا لإِبْرَهِيمَ مَكَانَ الْبَيْتِ أَن لاَّ تُشْرِكْ بِى شَيْئاً

(And (remember) when We showed Ibrahim the site of the (Sacred) House (the Kabah at Makkah) (saying): “Associate not anything (in worship) with Me…”) (22:26) and,

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً

(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-Alamin (mankind and Jinn). In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security) (3:96-97).

The last honorable Ayah emphasized the honor of Ibrahim’s Maqam, and the instruction to pray next to it,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer). The Maqam of Ibrahim Sufyan Ath-Thawri reported that Said bin Jubayr commented on the Ayah,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer) “The stone (Maqam) is the standing place of Ibrahim, Allah’s Prophet, and a mercy from Allah. Ibrahim stood on the stone, while Ismail was handing him the stones (constructing the Kabah).”

As-Suddi said, “The Maqam of Ibrahim is a stone which Ismail’s wife put under Ibrahim’s feet when washing his head.”

Al-Qurtubi mentioned this, but he considered it unauthentic, although others gave it prefrence, Ar-Razi reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and Ar-Rabi bin Anas.

Ibn Abi Hatim reported that Jabir, describing the Hajj (pilgrimage) of the Prophet said, “When the Prophet performed Tawaf, Umar asked him, Is this the Maqam of our father’ He said, Yes.’ Umar said, Should we take it a place of prayer’ So Allah revealed,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer.”)

Al-Bukhari said, “Chapter: Allah’s statement,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer) meaning, they return to it repeatedly.” He then narrated that Anas bin Malik said that Umar bin Al-Khattab said, “I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.’ The Ayah,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham)) was revealed. I also said, O Messenger of Allah! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet’s wives) to wear Hijab. Allah sent down the Ayah that required the Hijab. And when I knew that the Prophet was angry with some of his wives, I came to them and said, Either you stop what you are doing, or Allah will endow His Messenger with better women than you are.’ I advised one of his wives and she said to me, O Umar! Does the Messenger of Allah not know how to advise his wives, so that you have to do the job instead of him’ Allah then revealed,

عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ مُسْلِمَـتٍ

(It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, ـ Muslims (who submit to Allah)).” (66:5)

Also, Ibn Jarir narrated that Jabir said, “After the Messenger of Allah kissed the Black Stone, he went around the house three times in a fast pace and four times in a slow pace. He then went to Maqam of Ibrahim, with it between him and the House, and prayed two Rakahs.” This is part of the long Hadith that Muslim recorded in Sahih. Al-Bukhari recorded that Amr bin Dinar said that he heard Ibn Umar say, “The Messenger of Allah performed Tawaf around the House seven times and then prayed two Rakahs behind the Maqam.”

All these texts indicate that the Maqam is the stone that Ibrahim was standing on while building the House. As the House’s walls became higher, Ismail brought his father a stone, so that he could stand on it, while Ismail handed him the stones. Ibrahim would place the stones on the wall, and whenever he finished one side, he would move to the next side, to complete the building all around. Ibrahim kept repeating this until he finished building the House, as we will describe when we explain the story of Ibrahim and Ismail and how they built the House, as narrated from Ibn Abbas and collected by Al-Bukhari. Ibrahim’s footprints were still visible in the stone, and the Arabs knew this fact during the time of Jahiliyyah. This is why Abu Talib said in his poem known as Al-Lamiyyah’, “And Ibrahim’s footprint with his bare feet on the stone is still visible.”

The Muslims also saw Ibrahim’s footprints on the stone, as Anas bin Malik said, “I saw the Maqam with the print of Ibrahim’s toes and feet still visible in it, but the footprints dissipated because of the people rubbing the stone with their hands.”

Earlier, the Maqam was placed close to the Kabah’s wall. In the present time, the Maqam is placed next to Al-Hijr on the right side of those entering through the door.

When Ibrahim finished building the House, he placed the stone next to the wall of Al-Kabah. Or, when the House was finished being built, Ibrahim just left the stone where it was last standing, and he was commanded to pray next to the stone when he finished the Tawaf (circumambulating). It is understandable that the Maqam of Ibrahim would stand where the building of the House ended. The Leader of the faithful Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs whom we were commanded to emulate, moved the stone away from the Kabah’s wall during his reign. Umar is one of the two men, whom the Messenger of Allah described when he said,

«اقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي أَبِي بَكْرٍ وَعُمَر»

(Imitate the two men who will come after me: Abu Bakr and Umar.)

Umar was also the person whom the Qur’an agreed with regarding praying next to Maqam of Ibrahim. This is why none among the Companions rejected it when he moved it.

Abdur-Razzaq reported from Ibn Jurayj from Ata’, “Umar bin Al-Khattab moved the Maqam back.” Also, Abdur-Razzaq narrated that Mujahid said that Umar was the first person who moved the Maqam back to where it is now standing.” Al-Hafiz Abu Bakr, Ahmad bin Ali bin Al-Husayn Al-Bayhaqi recorded A’ishah saying, “During the time of the Messenger of Allah and Abu Bakr, the Maqam was right next to the House. Umar moved the Maqam during his reign.” This Hadith has an authentic chain of narration.

“Worship your Lord (Allah), Who created you & those who were before you so that you may become Al-Muttaqun” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]


Excellent Benefits from the Tafseer of the Verse 21 from Sooratul Baqarah

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun.

[Surah al-Baqarah 2:21]

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Related Links:

“O you who Believe! Seek help in Patience and As-Salāt (The Prayer)” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]


يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ

O you who believe! Seek help in patience and As-Salāt (the prayer).
Truly! Allah is with As-Sābirīn (the patient ones, etc.).
[Surah al-Baqarah 2:153]

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The following has been posted from Tafseer Ibn Katheer (Darussalam English Publications):

After Allah commanded that He be appreciated, He ordained patience and prayer. It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience. A Hadith states:

(Amazing is the believer, for whatever Allah decrees for him, it is better for him! If he is tested with a bounty, he is grateful for it and this is better for him; and if he is afflicted with a hardship, he is patient with it and this is better for him.)

Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer. Earlier we mentioned Allah’s statement:

وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ

And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashiin (i.e., the true believers in Allah) (2:45)

There are several types of Sabr ـ patience: one for avoiding the prohibitions and sins, one for acts of worship and obedience. The second type carries more rewards than the first type. There is a third type of patience required in the face of the afflictions and hardships, which is mandatory, like repentance.

Abdur-Rahman bin Zayd bin Aslam said,

“Sabr has two parts: patience for the sake of Allah concerning what He is pleased with (i.e., acts of worship and obedience), even if it is hard on the heart and the body, and patience when avoiding what He dislikes, even if it is desired. Those who acquire these qualities will be among the patient persons whom Allah shall greet (when they meet Him in the Hereafter; refer to Surat Al-Ahzab 33:44), Allah willing.”

“My Lord, Make this City (Makkah) a Place of Security” – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]


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Explanation Based on Shaykh Uthaymeen’s Tafseer

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِيرُ 

Muhsin Khan’s Translation:

And (remember) when Ibrahim (Abraham) said, “My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.” He (Allah) answered: “As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!”

[Qur’aan – Surah al-Baqarah 2:126]

Posted fromTafseer – Explanation Surah Al-Baqarah – Dr Saleh as Saleh [Audio Series|En]. Explanation Based on Shaykh Uthaymeen’s Tafseer

Excerpts from “Muqaddimah fee Usoolit-Tafseer” of Ibn Taymiyyah – Dawud Burbank

Introduction to Tafseer – Ibn Taymiyyah (rahimahullaah)
Taken from Tafseer Soorat-in-Naba’
Compiled and translated by Abu Talhah (rahimahullaah)


All praise is for Allaah. We praise Him, we seek His aid, and we ask for His forgiveness. We seek Allaah’s refuge from the evils of our selves and from the evil consequences of our deeds. Whomever Allaah guides then none can misguide him, and whomever He misguides then none can guide him. I testify that none has the right to be worshipped except Allaah, alone, having no partner; and I testify that Muhammad is his Slave and His Messenger.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

[Meaning: O you who believe in Allaah and His Messenger! Fear and be dutiful to Allaah, by obeying Him and avoiding disobedience to Him, as He deserves to be feared (Obey Him and do not disobey Him; give thanks to Him and do not show ingratitude; remember Him and do not forget Him); and do not die except as Muslims: obediently submitting to Him, and worshipping Him alone.] [Soorah Aali `Imraan (3): 102]

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً ۚ وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ ۚ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا

[[Meaning: O Mankind! Fear and be dutiful to your Lord, Who alone created you from a single person (Aadam), and from him He created his mate, and from these two He produced many men and women; and fear and be dutiful to Allaah through Whom you ask each other for your rights, and beware of cutting ties of kinship. Allaah is ever a Watcher over you.]] [Sooratun-Nisaa· (4): 1]

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا – يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا

[[Meaning: O you who believe in Allaah and His Messenger! Fear and be dutiful to Allaah and speak with truth and justice, and He will rectify your deeds for you and forgive your sins; and whoever obeys Allaah and His Messenger has attained tremendous success.]] [Sooratul-Ahzaab (33): 70-71]

To proceed: Then the truest speech is the Book of Allaah -the Most High, and the best way is the way of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم); and the worst of affairs are those things which are new introductions (into the Religion) and every new introduction is an innovation, and every innovation is misguidance, and all misguidance will be in the Fire.

“The Ummah (the Islamic nation) has a great and pressing need to understand the Qur·aan, which is the strong Rope of Allaah, and the wise Reminder; one who follows it will not be led astray by desires, and it will not become confused upon the tongues. It does not become dull through repetition, its wonders never cease, and the scholars can never have enough of it. Whoever speaks in accordance with it will speak the truth, whoever acts in accordance with it will be rewarded; whoever judges by it has judged justly, and whoever calls to it then he invites to the straight path. Whichever tyrant abandons it then Allaah will break him, and whoever seeks guidance in other than it then Allaah will misguide him.

He -the Most High- said:

فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ – وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ – قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًا – قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ الْيَوْمَ تُنسَىٰ

[[Meaning: Then if guidance comes to you from Me, then whoever follows My Guidance shall not go astray and he shall not be wretched; but whoever turns away from My Reminder then he shall have a bleak and constricted life, and on the Day of Resurrection We shall raise him up blind. He will say: ‘O my Lord! Why have you raised me up blind when I used to have sight in the world?’ He will say: ‘Thus it is: Our signs came to you and you turned away from and abandoned them, and so this Day you shall be abandoned.]] [Soorah TaaHaa (20): 123-126]

And He -the Most High- said:

 قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَن كَثِيرٍ ۚ قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ –  يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

[[Meaning: There has come to you Our Messenger Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), explaining to you much of that which you used to hide from the Scripture, and overlooking much. There has come to you from Allaah a light and a clear Book. By it Allaah guides those who seek His Pleasure to the path which leads to safety and salvation; and He brings them out of darkness into the light, by His Permission, and He guides to the Straight Path.]] [Sooratul-Maa·idah (5): 15-16]

And He -the Most High- said:

الر ۚ كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ – اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ

[[Meaning: Alif Laam Raa. This is a book which We have sent down to you, in order that you might lead mankind out of darkness into light, by the permission of their Lord, to the path of the All-Mighty, the One worthy of all praise: Allaah, to Whom belongs everything that is in the heavens and in the earth.]] [Soorah Ibraaheem (14): 1-2]

And He -the Most High- said:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ – صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ

[[Meaning: And likewise We have revealed this Qur·aan to you, as a mercy, by Our Command. You did not know what the Book is, nor what is Faith. But We have made it a light by which We guide whomever We wish from Our servants. And you certainly guide Our servants towards the Straight Path: the Path of Allaah, to Whom belongs whatever is in the heavens and whatever is in the earth. Certainly all affairs shall return to Allaah for judgement.]] [Sooratush-Shooraa (42): 52-53]

… It is binding that a person should know that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) explained the meaning of the Qur·aan to his Companions, just as he made clear to them its Words.

So His Saying -He the Most High:

 وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ 

[Sooratun-Nahl (16): 44]

[[Meaning: And We sent down this Qur·aan to you, O Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), as a reminder to them, so that you should then explain clearly to the people what has been sent down to them][1] includes both this and that [i.e. the Words and the meaning.]]

And Aboo `Abdir-Rahmaan as-Sulamee said:

‘Those who taught us the recitation of the Qur·aan, such as `Uthmaan ibn `Affaan, `Abdullah ibn Mas`ood, and others, when they had learned ten Aayahs from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), would not go beyond them until they had learned what they contained from knowledge and action. They said: So we learned the Qur·aan, and knowledge, and action, together.’[2]

Therefore they used to remain for a period of time learning a Soorah, and Anas said: “When a man had learned [Soorah] al-Baqarah and [Soorah] Aali `Imraan he attained stature in our eyes” [3], and Ibn `Umar took some years to learn al-Baqarah, it is said that it was eight years; Maalik mentioned it. [4]

And that was because Allaah -the Most High- has said:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ 

[[Meaning: This Qur·aan is a Book which We have sent down to you, full of blessings, so that they may reflect upon its Aayahs.]] { [Soorah Saad (38): 29]

And He said:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ

[[Meaning: Will they not carefully reflect upon the Qur·aan?]]
[Sooratun-Nisaa· (4): 82]

And He said:

أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ

[[Meaning: Have they not reflected upon the Qur·aan?]]
[Sooratul-Mu·minoon (23): 68]

And carefully reflecting upon speech is not possible without understanding its meaning.

Likewise He -the Most High- said:

إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

[Soorah Yoosuf (12): 2]

[[Meaning: We have sent it down as an Arabic Qur·aan, in order that you may comprehend its meaning]], and comprehending speech includes understanding it.

It is also known that what is intended from all speech is that its meaning be understood, not just its wording, so the Qur·aan has more right to that; and also the normal behaviour of the people prevents them from reading a book in any field of knowledge, be it medicine or mathematics, and then not seeking necessary explanation of it. So how about the Speech of Allaah, which is their essential safeguard, and through which they are to attain salvation and bliss, and by means of which their Religion and their worldly lives are correctly established?!

This is why disagreement amongst the Companions with regard to the tafseer of the Qur·aan was extremely rare; and even though it occurred more amongst the Taabi`een (the Successors of the Companions) than it did amongst the Companions, then still it was little in comparison to what occurred with those who came after them. So the more excellent a time was, then the greater the unity, the harmony, the knowledge, and the clarity of understanding was in it.

So from the Taabi`een there were those who learned the whole tafseer from the Companions, just as Mujaahid said: “I went through the whole mus-haf with Ibn `Abbaas, stopping him at every Aayah and asking him about it.” [5]

Therefore ath-Thawree said: “If tafseer comes to you from Mujaahid, then it will suffice you.” [6]

Therefore his tafseer was relied upon by ash-Shaafi`ee, al-Bukhaaree, and others from the people of knowledge; and likewise Imaam Ahmad, and others who wrote works of tafseer, would repeatedly quote chains of narration from Mujaahid, more so than from others besides him. So what is intended is that the Taabi`een took the tafseer from the Companions, just as they took knowledge of the Sunnah from them….

As for Tafseer, then the people who were most knowledgeable about it were the people of Makkah, since they were the students of Ibn `Abbaas, such as: Mujaahid, `Ataa· ibn Abee Rabaah, `Ikrimah-the freed slave of Ibn `Abbaas, and others from the students of Ibn `Abbaas, such as: Taawoos, AbushSha`thaa·, Sa`eed ibn Jubayr, and their like.

Likewise the people of al-Koofah, from the students of Ibn Mas`ood, and they had distinction in some of that over others; and the scholars of tafseer from the people of al-Madeenah, such as Zayd ibn Aslam – whom Maalik took tafseer from, and likewise his [i.e. Zayd’s] son `Abdur-Rahmaan took it from him (also), and `Abdullaah ibn Wahb took it from `AbdurRahmaan…

And in summary, whoever turns away from the positions of the Companions and the Taabi`een, and their tafseer, in favour of something contrary to that, then he is in error in doing that, indeed he is an innovator; unless if he is performing legitimate ijtihaad, in which case his error is forgiven…

So if someone were to say: ‘What is the best approach with regard to Tafseer?’ Then the answer is that the most correct approach is to explain the Qur·aan with the Qur·aan. So what has been left unspecified at one place will be explained at another place, and what is mentioned briefly at one point will be detailed elsewhere…

And if you become unable to do that, then take hold of the Sunnah, for the Sunnah explains and clarifies the Qur·aan…, and when we do not find the tafseer in the Qur·aan, nor in the Sunnah, then we refer back for that to the sayings of the Companions, for they knew best about it because of what they actually witnessed relating to the Qur·aan, and because of the circumstances particular to them, and because of their complete understanding, their correct knowledge, and their righteous deeds… And if you do not find the tafseer in the Qur·aan, nor in the Sunnah, nor do you find it from the Companions, then many of the imaams refer back in that case to the statements of the Taabi`een, such as Mujaahid ibn Jabr… and such as Sa`eed ibn Jubayr, `Ikrimah-the freed slave of Ibn `Abbaas, `Ataa· ibn Abee Rabaah, al-Hasan al-Basree, Masrooq ibn al-Ajda`, Sa`eed ibn alMusayyib, Abul-`Aaliyah, ar-Rabee` ibn Anas, Qataadah, ad-Dahhaak ibn Muzaahim, and others from the Taabi`een, and those who succeeded them, and those who came after them.

So their sayings are mentioned with regard to an Aayah, and the wordings which they used may differ, and so one who has no knowledge may think that they are disagreements, when this is not actually the case. So some of them may refer to something by mentioning that which it necessitates, or by mentioning that which corresponds to it, and some of them may state the actual thing itself; and all of these actually have the same meaning, and this occurs in many places, so let the discerning person be alert to this; and Allaah is the One Who guides.” [7]


[1] as-Suyootee quoted in his ‘Miftaahul-Jannah fil-I`tisaam bis-Sunnah’ (p. 58): “Ibn Mas`ood said, as reported by Ibn Abee Haatim:

‘There is nothing except that it has been made clear to us in the Qur·aan, however our understanding falls short of reaching it, so therefore He -the Most High- said:

بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

[[Meaning: So that you, O Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), should then explain clearly to the people what has been sent down to them]].’ { [Sooratun-Nahl (16): 44]

[2] as-Suyootee quoted in his ‘Miftaahul-Jannah fil-I`tisaam bis-Sunnah’ (2/437): “at-Tabaree reported it in his ‘Tafseer’ (1/60), and as-Samarqandee in his ‘Tafseer’ (1/71) and Ibn Sa`d in ‘at-Tabaqaat’ (6/172), and Ibn Abee Shaybah in ‘al-Musannaf’:..6/117, and its chain of narration contains `Ataa· ibn as-Saa·ib:Sadooq (truthful), whose memory deteriorated; however the narrator from him is Hammaad ibn Zayd, as occurs in ‘as-Siyar’ (4/269), and his narrations from him are good…”

[3] Reported by Imaam Ahmad (3/120). Shu`ayb al-Arnawoot said in his checking of the ‘Musnad’ (no. 12236): “Its chain of narration is ‘saheeh’ to the standard of the two Shaikhs.”

[4] Imaam Maalik stated in his ‘Muwatta·’ (1/205) that it had reached him (balaaghan) that `Abdullaah ibn `Umar had remained for eight years learning Sooratul-Baqarah.

[5] Fawwaaz Ahmad Zumarlee said in his checking of as-Suyootee’s ‘al-Itqaan’ (2/473): “It was reported in ‘al-Hilyah’ (3/280)..; and it was reported by at-Tabaree in his ‘Tafseer’(1/65), and Aboo Nu`aym in ‘al-Hilyah’ (3/279-280); and its chain of narration contains Muhammad ibn Ishaaq who narrated it with both of them with `an`anah (without stating that he had heard it directly from the narrator before him); however it has another chain of narration which supports it, since it was also reported by al-Qaasim ibn Sallaam in ‘Fadaa·ilul-Qur·aan’ (p. 216), and by Ahmad in ‘al-Fadaa·il’ (no. 1866), and its chain of narration contains Ibn Abee Najeeh, who reported a great amount from Mujaahid; but he would narrate from him things that he had not heard directly from him. Refer to ‘Tabaqaatul-Mudalliseen’ (p. 9).”

[6] Reported by at-Tabaree in his ‘Tafseer’ (1/65).

Taken from ‘Muqaddimah fee Usoolit-Tafseer’ (pp. 43-47, 71-72, 91, 93-94, 96, 100-101) of Shaikhul-Islaam Ibn Taimiyyah; and it occurs in ‘Majmoo`ul-Fataawaa’ (13/329-375).

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Posted fromIntroduction to Tafseer – Ibn Taymiyyah – Taken from Tafseer Soorat-in-Naba’

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Biographies of The Authors of The Books of Tafseer – Dawud Burbank



Muhammad ibn Jareer ibn Yazeed, Aboo Ja`far at-Tabaree: “The imaam, the outstanding scholar, the Mujtahid. The scholar of his time: Aboo Ja`far at-Tabaree, the author of excellent works.

He was from the people of Aamul in Tabaristaan (a town 80 miles NE of Tehran in Persia). He was born in the year 224 H, and began seeking knowledge after the year 240 H. He travelled greatly and met the preeminent men. He was singular amongst the people of his time in knowledge, intellect and in the great number of his works. It is rare that anyone the like of him is seen…

Al-Khateeb al-Baghdaadee said of him: ‘He gathered such branches of knowledge as were not attained by anyone from the people of his time. He had memorised the Book of Allaah; he was knowledgeable of the different modes of recitation; he had insight of the meaning; he was a learned jurist with regard to the rulings contained in the Qur·aan; he was a scholar of the details of the Sunnah and of its chains of narration; the authentic and the unauthentic; he knew the abrogating texts and the abrogated texts; he was knowledgeable of the sayings of the Companions and the Taabi`een; he was well-acquainted with the past events and history of the peoples, and he compiled the famous book: ‘Narratives and history of the nations’; and he compiled his ‘Tafseer’: the like of which has not been written. He also wrote a book entitled ‘Tahdheeb-Aathaar’, and I have not seen a similar work the like of it, but he did not complete it. He also wrote many books about the principles and details of Fiqh, and his preferred sayings from the sayings of the jurists. He had certain verdicts specific to him which were preserved’.” [‘Siyar A`laamin-Nubalaa·’ of adh-Dhahabee: (14/267-)].

Concerning his Tafseer (printed in thirty volumes) Aboo Haamid alIsfaraayeenee said: “If a person were to travel to China to obtain the Tafseer of Muhammad ibn Jareer it would not be too much.”

Shaikhul-Islaam Ibn Taimiyyah said: “As for the Tafseers that the people have with them, then the most authentic of them is the Tafseer of Muhammad ibn Jareer at-Tabaree, because he mentions the sayings reported from the Salaf with established chains of narration, and it does not contain innovation, and he does not report from those accused of being liars such as Muqtaatil ibn Bukayr and al-Kalbee.” [‘Majmoo`ul-Fataawaa’:13/385]

Ibn Katheer said, concerning his ‘Tafseer’: “He authored a complete Tafseer which is such that it has no equal,” and concerning him: “He had high standing in worship, zuhd (abstaining from the unnecessary things of this world), piety, and establishing the truth: not being prevented from that by the blame of anyone. He had a fine voice in recitation, along with complete knowledge of the modes of recitation – upon the finest characteristics. He was one of the major righteous people, and one of the scholars of hadeeth who gathered in Egypt in the time of Ibn Tooloon; and they were: Muhammad ibn Ishaaq ibn Khuzaymah – the imaam of the imaams, Muhammad ibn Nasr al-Marwazee, Muhammad ibn Haaroon arRuwayaanee, and this one: Muhammad ibn Jareer at-Tabaree…” [‘al-Bidaayah wan-Nihaayah’ (11/156-)].

Al-Firghaanee said: “Muhammad ibn Jareer was of those who did not care about the blame of anyone for Allaah’s sake, along with the very great harm he suffered and the slanders he received from the ignorant, envious and apostates; but as for the people of knowledge and Religion, then they do not deny his knowledge, his abstinence with regard to this world and how he renounced it. He sufficed himself with a small inheritance left for him by his father in Tabaristaan.” And al-Firghaanee said: “I heard him say: “My father’s inheritance has been delayed, so I had to remove the sleeves of my robe and sell them.” [‘Tabaqaatush-Shaafi`iyyah’: (3/120), quoted in Dr. `Abdullaah at-Turkee’s introduction to ‘Jaami`ul-Bayaan’.]

It was mentioned about him that everyday for forty years he would fill forty pages with his writing; and that he originally proposed dictating his ‘history’ of a length of thirty thousand pages, and his Tafseer of similar length, but was dissuaded by his students and so reduced each of them to a tenth of the intended size, saying: “Indeed we belong to Allaah! Peoples’ eagerness has died!”

as-Suyootee said in ‘al-Itqaan’ (2/476): “So if you were to say: ‘Which of the tafseers do you direct us towards, and tell a person to rely upon?’ Then I say: The tafseer of Aboo Ja`far ibn Jareer at-Tabaree, about which the reputable scholars have agreed that its like has not been written in the field of tafseer. an-Nawawee said in his ‘Tahdheeb’: ‘No one has written the like of the book of Ibn Jareer in tafseer’.”

He passed away at the time of Maghrib on the night of the 28th of Shawwal in the year 310 H, at the age of 86 -rahimahullaah.


“The imaam, the outstanding scholar, the Muftee of Khuraasaan, Shaikh of the Shaafi`ees; Abul-Muzaffar Mansoor ibn Muhammad ibn `Abdil-Jabbaar ibn Ahmad, at-Tameemee, as-Sam`aanee, al-Marwazee, previously alHanafee, then ash-Shaafi`ee. He was born in the year 426 H…

He went out on foot to perform Hajj at a time when riding parties were prevented from travelling, so he and a group of people were captured by brigands. So he bore this with patience until Allaah freed him from these bedouins, and he performed Hajj and accompanied az-Zanjaanee.

He used to relate: < They took us captive, so I used to tend their camels. So it happened that their chief wanted to marry off his daughter, so they said: we will have to travel to a town to find someone to perform the marriage for us. So one of their men said: ‘The man who tends our camels is the jurist of Khuraasaan.’ So they asked me about some matters, and I answered them, and I spoke to them in correct Arabic, so they became embarrassed and excused themselves. So I performed the marriage for them, and said the (marriage) address, so they were happy and asked me to accept some reward from that, but I refused. So they conveyed me to Makkah in the middle of the year. >

`Abdul-Ghaafir said in his ‘Taareekh’: “He was the singular scholar of his age in excellence and behaviour, and in zuhd and piety. He came from a household of knowledge and zuhd. He acquired knowledge of Fiqh from his father, and he became one of the foremost amongst the people of speculation. He then studied the books of hadeeth, performed Hajj and returned, and abandoned the way upon which he had debated for thirty years and became a Shaafi`ee. He manifested this in the year 468 H and the people of Marw were thrown into turmoil and the common folk became perplexed. So letters were sent concerning him by the Ameer of Balkh which spoke harshly against him. So he left Marw in the company of DhulMajdayn Abul-Qaasim al-Moosawee and a group of students, and he was attended to by a number of the jurists. So he went to Toos, and proceeded on to Naysaaboor. So he was met by the students with a great reception in the time of Nizaamul-Mulk, and `Ameedul-Hadrah Aboo Sa`d. So they honoured him and gave him a position of great respect, and a gathering for admonition was established for him in the Shaafi`ee school; and he was an ocean with regard to admonition and he was a great memorizer, so he was greatly accepted by the people. He attained firmness and prominence in the Shaafi`ee madhhab and then he returned to Marw and taught there in the Shaafi`ee school, and an-Nizaam gave him precedence over his peers, and his students became apparent. Then he went off to Asbahaan in a state of high standing.

He wrote the book ‘al-Istilaam,’ and the book ‘al-Burhaan,’ and ‘alAmaalee’ in Hadeeth, and he stood firmly with the people of the Hadeeth, the Sunnah and the Jamaa`ah; and he was a thorn in the eyes of the opponents, and a proof for the people of the Sunnah.

[His grandson] Aboo Sa`d said: ‘My grandfather wrote a work of Tafseer, and in Fiqh, Usool and Hadeeth. His Tafseer is of three volumes’ … The Imaam Aboo `Alee ibn as-Saffaar said: ‘When I debate with AbulMuzaffar then it is as if I am debating with an imaam from the Taabi`een, because of the signs of the righteous people which I see in him.’ He also said about himself: “I never forgot anything which I had memorized.”

… He died in the year 489 H, having lived for sixty-three years – rahimahullaah.” [‘Siyar A`laamin-Nubalaa·’ (19/114-119)] Ibn al-`Imaad said about him in ‘Shadharaatudh-Dhahab’ (3/393): “The imaam, the eminent scholar, Abul-Muzaffar as-Sam`aanee Mansoor ibn Muhammad, at-Tameemee, al-Marwazee, al-Hanafee, then ash-Shaafi`ee. He learned Fiqh from this father and from others, and he was the imaam of his age in the madhhab of Aboo Haneefah. But when he performed Hajj, that which necessitated his moving to the madhhab of ash-Shaafi`ee became clear to him in al-Hijaaz. So when he returned to Marw he suffered great harm because of his changing over. He wrote many books regarding the Shaafi`ee madhhab and he wrote in refutation of the opponents, and he wrote ‘at-Tabaqaat’ which he excelled in, and he wrote a good and fine Tafseer…” -rahimahullaah.


“Shaikhul-Islaam, the outstanding exemplary scholar, the Haafiz: ShaikhulIslaam, the reviver of the Sunnah, Aboo Muhammad al-Husayn ibn Mas`ood ibn Muhammad ibn al-Farraa·, al-Baghawee, ash-Shaafi`ee: the scholar of Tafseer; the compiler of works such as ‘Sharhus-Sunnah,’ ‘Ma`aalimut-Tanzeel,’ ‘al-Masaabeeh’ and the book ‘at-Tahdheeb’ upon the madhhab, and ‘al-Jam`u baynas-Saheehayn,’ and ‘al-Arba`eena hadeethan’ and other works.

He acquired knowledge of Fiqh from the Shaikh of the Shaafi`ees al-Qaadee Husayn ibn Muhammad al-Marwaroodhee, the author of ‘at-Ta`leeqah,’ before the year 460 H….

Al-Baghawee was given the title ‘Muhiyyus-Sunnah’ (the reviver of the Sunnah), and the ‘the pillar of the Religion’, and he was a person of nobility and an Imaam. He was a person of knowledge and outstanding scholar. He abstained from the superfluous things of this world and was satisfied with a little. He used to eat dry bread on its own, but was criticised by people for that, so he began accompanying it with oil. His father used to make and sell fur garments (al-Farraa·). He was granted blessing in his writings, and granted complete acceptance with regard to them: this was on account of his fine resolve, and true and sincere intention. The scholars vied in acquiring his works, and he would not deliver a lesson except in a state of purification. He was moderate in his dress: he wore a crude robe, and a small turban – upon the way of the Salaf- which he wore and tied as they did. He was firmly established in Tafseer, and fully proficient in Fiqh -may Allaah have mercy upon him…” [‘Siyar A`laamin-Nubalaa·’ of adh-Dhahabee: (19/439-)]

He was born in the town of Bagh (30 miles NW of Herat in Afghanistan) in Khuraasaan, and travelled throughout Khuraasaan seeking knowledge, finally settling in Marw ar-Roodh (SE Turkmenistan) where he taught and compiled his works, and died in the year of 516 H at over eighty years of age.

Ibn Katheer said: “…He excelled in the branches of knowledge, and he was the foremost scholar of his time in them. He adhered to the Religion, was pious, a ‘zaahid,’ and a righteous worshipper.” -rahimahullaah. [‘al-Bidaayah wan-Nihaayah (12/206).’]


“He is Abul-Fidaa·, `Imaadud-Deen, Ismaa`eel ibn (ash-Shaikh Abee Hafs Shihaabud-Deen) `Umar – who was the ‘khateeb of his village – ibn Katheer ibn Daw· ibn Katheer ibn Zar’ al-Qurashee, al-Basrawee in origin, adDimashqee with regard to his upbringing, nurturing and education. He was born in the town of Mijdal, in the district of the town of Busraa, to the [north-] east of Damascus, in the year of 701 H, and his father was a khateeb. His father died when he was four years old, so he was brought up by his brother, the Shaikh `Abdul-Wahhaab, and he learned Fiqh from him at the beginning of his affair.

Then he moved to Damascus in the year 706 H, at the age of five. He then acquired knowledge of Fiqh from Shaikh Burhaanuddeen Ibraaheem ibn

`Abdur-Rahmaan al-Fazaaree, well known as Ibn al-Firkaah – who died in the year 729 H.

He also heard in Damascus from `Eesaa ibn al-Muta“im, and from Ahmad ibn Abee Taalib – who lived more than a hundred years and who was well known as Ibnush-Shihnah, and also known as al-Hajjaar -who died in year 730 H. Also from al-Qaasim ibn `Asaakir, and Ibnush-Sheeraazee, Ishaaq ibn al-Aamidee, and Muhammad ibn Zarraad. He closely accompanied the Shaikh Jamaaluddeen Yoosuf ibn az-Zakiyy al-Mizzee – the author of ‘Tahdheebul-Kamaal’ and ‘Atraaful-Kutubis-Sittah’ who died in the year 742 H; and he greatly benefited from him and became proficient in knowledge, and he married his daughter.

He also studied a great deal with Shaikhul-Islaam Taqiyyuddeen Ibn Taimiyyah, who died in the year 728 H. He closely accompanied him, loved him and benefited from his knowledge. He also studied with the Shaikh, the Haafiz, the historian Shamsuddeen adh-Dhahabee Muhammad ibn Ahmad ibn Qaaymaaz, who died in the year 748 H.

He was granted ‘ijaazah’ (permission to narrate) in Egypt by Aboo Moosaa al-Qaraafee, and al-Husaynee, and `Alee ibn `Umar al-Waanee, Yoosuf alHutanee and others. Al-Haafiz Shamsuddeen adh-Dhahabee said of him in ‘al-Mu`jamulMukhtass’: “The imaam, the muftee, the outstanding muhaddith, the precise jurist, the critical and precise scholar of tafseer. He has a number of beneficial works.”

Al-Haafiz Ibn Hajr said of him in ‘ad-Durarul-Kaaminah’: “He became occupied with hadeeth, carefully studying its texts and narrators. He could quote a great deal from memory and was delightful in speech. His works spread widely in his lifetime, and people benefited from them after his death. He was not upon the way of those muhadditheen who merely seek briefer chains of narration, and seek to distinguish shorter from longer chains of narration and other such disciplines of theirs; rather he was from the jurists of the muhadditheen.’…”

“His works included:

(1) ‘Tafseerul-Qur·aanil-Kareem,’ and it was one of the most beneficial books of tafseer based upon narrations. He would explain the Qur·aan with the Qur·aan, and then with the famous ahaadeeth from the dependable sources of the muhadditheen – along with their chains of narration. He discussed the chains of narration with the terms of rejection and acceptance, and made clear anything the narrations contained with regard to strangeness, being contrary to what is authentic, or confliction with the reliable reports. Then he would mention the reported sayings from the Companions and the Taabi`een.

As-Suyootee said: “The like of it, similar in form, has not been written.”

(2) His history entitled ‘al-Bidaayah wan-Nihaayah,’ in which he mentioned the stories of the Prophets and the previous nations, based upon what occurs in the Noble Qur·aan and the authentic narrations…then he carefully detailed the Prophetic Seerah, and the history of Islaam to his time. Then he went on to mention the tribulations, signs of the Last Hour, the forthcoming battles and the conditions in the Hereafter….

He died on Thursday, the 26th of Sha`baan in the year 774 H, at the age of 74; and al-Haafiz Ibn Hajr said: He lost his eyesight at the end of his life – rahimahullaah wa radiyallaahu `anhu.”

[Taken from the introduction to ‘al-Baa`ithul-Hatheeth’; the biography was compiled by Shaikh Muhammad `Abdur-Razzaaq Hamzah.]

Ibn al-`Imaad said in ‘Shadharaatudh-Dhahab’ (6/231/232): “…He had many students; from them was Ibn Hajjee who said about him: ‘He was the greatest memorizer of the texts of hadeeth that we have come across, and the one best acquainted with their defects, and their narrators, and the authentic and the unauthentic from them, and his peers and his Shaikhs acknowledged that for him. I do not think, despite the frequency with which I went to him, that I ever met him except I took benefit from him.’ Others, as Qaadee Shahbah mentioned in his ‘Tabaqaat’ stated that he was a particularly close student of Ibn Taimiyyah, and used to defend him and follow many of his views; and he used to give verdict with his view regarding divorce, and he was put to trial because of it and suffered harm. He died in Sha`baan, and was buried…next to his Shaikh, Ibn Taimiyyah.” -rahimahullaah.


Muhammad ibn `Alee ibn Muhammad ibn `Abdullaah, ash-Shawkaanee, then as-San`aanee [the capital of Yemen]. He was born on Monday the 28th of Dhul-Qa`dah in 1173 H in the town of Hijrah Shawkaan.

He grew up in the manner of students of legislated knowledge, memorizing the Qur·aan and becoming proficient in it, and he memorized many of the texts before he began serious study by the age of ten. Then he sat with the major Shaikhs, and he greatly occupied himself with studying history in the sciences of the language. His father did not allow him to occupy himself with other than knowledge, nor to leave San`aa. He sat to deliver verdicts at the age of twenty, and he had thirteen lessons each day: some he delivered, and others he studied with his Shaikhs. [‘al-Badrut-Taali`’: (2/215, 218-219)]

He authored 278 works, including works of Tafseer, Fiqh, Usoolul-Fiqh, the `Aqeedah of the Salaf, and in refutation of blind-following (taqleed). al-`Allaamah Hasan ibn Ahmad al-Bahkalee said…: (start of quote): “In the year 1250 H, in the month of Jumaadal-Aakhirah, our Shaikh Muhammad ibn `Alee ash-Shawkaanee passed away. He was the judge of the whole community, Shaikhul-Islaam, the verifier, the `Allaamah, the imaam, sultaan of the scholars, imaam of the world….

So in summary, he did not see anyone the like of himself; nor did he see anyone who had seen the like of him in knowledge, piety and establishment of the truth with strength of spirit and eloquence of tongue…. He was born on Monday, the 28th of the sacred month of Dhul-Qa`dah in the year 1172 H….

He studied under his father, and studied continuously under the Qaadee, imaam of the details of Fiqh in his time Ahmad ibn Muhammad alHaraazee, and he derived benefit from him in Fiqh… He learned Arabic grammar and morphology from as-Sayyid al-`Allaamah Ismaa`eel ibn Hasan, and al-`Allaamah `Abdullaah ibn Ismaa`eel an-Nahmee, and al- `Allaamah al-Qaasim ibn Muhammad al-Khawlaanee… and in many of the branches of knowledge he studied constantly with the reviver of his time as Sayyid `Abdul-Qaadir ibn Ahmad al-Kawkabaanee; and in the science of hadeeth he took from al-Haafiz `Alee ibn Ibraaheem ibn `Aamir, and from other Shaikhs besides them….

He authored magnificent, delightful, beneficial, and useful works in most branches of knowledge; from them ‘Naylul-Awtaar’ – a commentary upon ‘Muntaqal-Akhbaar’ of [Majduddeen `Abdus-Salaam] Ibn Taimiyyah – rahimahullaah- in four volumes the like of which is not to be seen in these times with regard to its careful verification and precision. He gave each matter its due right, with justice and fairness; and did not adhere to blindfollowing. He quoted the positions of the later scholars and of the Predecessors. His noble Shaikhs and other prominent scholars related it from him, and it spread throughout the lands in his lifetime. It was read to him many times, and the scholars derived benefit from it; and it was the only one out of his works that he was personally satisfied with, because of its high level of accuracy, and its close adherence to proof in the best manner. He wrote it during the lifetime of his Shaikhs, and they were able to point out certain points, which he edited.

He also wrote the large Tafseer entitled ‘Fathul-Qadeer’ which combined the sciences of narration of hadeeth, and its understanding… … And I [i.e. his student Hasan ibn Ahmad al-Bahkalee] learned from him in many of the fields of knowledge, and I took from him most of his noble works, and with his death the shining lamp of Yemen was extinguished for them; and I do not think that in precision and verification they will see the like of him.” (end of quote.)

And the Lord of creation, the One free of all imperfections-blessed this Qaadee and Imaam from the vast ocean of His Generosity with three things which I do not know to have been combined in these later times for anyone besides him: Firstly: Vast and deep knowledge of all the different branches, types and forms of knowledge; secondly: the great number of students he had who were verifiers, people of nobility and precision: people of discerning intellect, and outstanding virtues…; thirdly: the great number of his skilled and precise works, and his intricate treatises and responses which in their number outstripped great scholars, and whose precision and exactness reached every possible limit…”-rahimahullaah.

[‘at-Taajul-Mukallal’ (pp.452-461) of `Allaamah Siddeeq Hasan Khaan alQanoojee; and the introduction to ‘Fathul-Qadeer.’]


“Ash-Shaikh Aboo `Abdillaah `Abdur-Rahmaan ibn Naasir ibn `Abdillaah ibn Naasir Aal-Sa`dee, from the tribe of Tameem. He was born in the town of `Unayzah in the district of al-Qaseem [Saudi Arabia], on the 12th of Muharram 1307 H and his mother died when he was four years old. Then his father died when he was seven years old, so he grew up as an orphan. However he had a fine up bringing and it was noticed that from an early age he was distinguished by intelligence and a desire to learn. He read the whole Qur·aan after the death of his father and then memorized it completely, and he was fully proficient in it at the age of eleven. Then he occupied himself with acquiring knowledge from the scholars of his land, and from those who came to his land. So he strove and exerted himself until he acquired a good portion of every branch of knowledge. Upon reaching the age of twentythree he sat to teach. So he would learn and also teach, and spend all of his time in that. This continued until the year 1350 H, when he took charge of all teaching in his town, and all students referred back to him. He took knowledge from Shaikh Ibraaheem ibn Hamd ibn Jaasir, and he was the first teacher he studied with. He described his Shaikh as a memorizer of hadeeth, and he would speak about his piety and how he used to love and take care of the poor. Often a poor person would come to him in winter and he would take off one of his two garments and give it to the poor person, even though he himself needed it and possessed very little himself – rahimahullaah.

Also from his Shaikhs was Muhammad ibn `Abdul-Kareem ash-Shibl, with whom he learned Fiqh, sciences of Arabic language and other than that. He also studied with ash-Shaikh Saalih ibn `Uthmaan al-Qaadee, the judge of `Unayzah. He learnt from him Tawheed, Tafseer, Fiqh: its Usool and its details, and the sciences of the Arabic language. He was the one whom he studied with the most, and he kept his company constantly until he passed away -rahimahullaah.

He also studied with Shaikh `Abdullaah ibn `Aayid, and Shaikh Sa`b alQuwayjaree, and Shaikh `Alee as-Sinaanee, and Shaikh `Alee an-Naasir Aboo Waadee with whom he studied hadeeth, and took the six books and others from him with ‘ijaazah’ (permission to narrate).

He also studied with Shaikh Muhammad ibn ash-Shaikh `Abdul-`Azeez Aal Muhammad al-Maani` (the director of cultural/educational affairs in the Kingdom of Saudi Arabia at present); he studied with him in `Unayzah. Also from his Shaikhs was Shaikh Muhammad ash-Shanqeetee (who settled in the Hijaaz…) when he came to teach in `Unayzah. He studied with him Tafseer, Hadeeth, the sciences of Hadeeth, and the sciences of the language – such as grammar, morphology and so on.

He was upon a high level of virtuous manners, showing humility with the young and the old, and the rich and the poor. He used to spend some of his time sitting in gatherings with whoever wished to attend, so the gathering would be a gathering of knowledge. He was keen that these gatherings should discuss matters of knowledge and social affairs, and the people of the gatherings would derive great benefit from the useful discussions they involved themselves in. So their recreational gatherings were turned into gatherings of worship and knowledge. He would speak to each person with whatever befitted him, and would discuss with him matters that would be beneficial to his worldly life and his Hereafter.

He would frequently resolve dispute in a just manner which satisfied both sides.

He had great concern for the poor, the needy, and strangers and he would personally assist them as far as he was able, and he would encourage the wealthy people – those whom he knew to love doing good – to be compassionate towards them.

He was upon a very high level of good manners, chastity, purity of spirit, and firmly resolved and serious in all his affairs.

He was also the best of people in his manner of teaching, and the best at causing his students to understand…

He occupied himself most of all and benefited most from the books of Shaikhul-Islaam Ibn Taimiyyah and his student Ibnul-Qayyim. This benefited him greatly with regard to knowledge of Usool, Tawheed, Tafseer, and Fiqh and other branches of beneficial knowledge…

He was especially proficient in Tafseer, having read a number of Tafseers and excelling in it. He authored a fine Tafseer, in a number of volumes…entitled ‘Tayseerul-Kareemir-Rahmaan fee Tafseer KalaamilMannaan’.… He passed away at the age of 69 in the year 1376 in the town of `Unayzah – rahimahullaah…”

[Abridged from the biography written by one of his students and included as a preface to his Tafseer].

Posted from :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

By Time. Mankind is Certainly in Loss – Shaykh Fawzan | Dawud Burbank [Audio|En]


Sharh-ul-Usool-ith-Thalaathah : Lesson 04 – Part B & Lesson 05 
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

And the Proof is He the Most High’s saying:

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

By Time. Mankind is certainly in loss. Except for those who have eemaan (those who truly believe) and perform righteous deeds, and enjoin one another with the truth and enjoin one another with patience. [103:1-3]11


It is obligatory that you learn these four matters in detail – is there any proof for what the Shaikh has said? That it is obligatory upon us to learn these four matters, and he has promised us that he will not say anything except with a proof, so where is the proof? The proof upon that is His saying, He the Most High,


By Time. Mankind is certainly in loss. Except for those who have eemaan (those who truly believe) and perform righteous deeds, and enjoin one another with the truth and enjoin one another with patience. [103:1-3]

“Except for those who have eemaan”, this is the first matter: knowledge, because eemaan cannot be except through knowledge, which is awareness of Allaah the Mighty and Majestic, awareness of His Prophet and awareness of the religion of Islaam with the proofs.

The second matter: “And they perform the righteous deeds”, this is action upon the knowledge.

The third matter: “And they enjoin each other with the truth”, this is calling to the knowledge and action.

The fourth matter: “And they enjoin each other with patience”, upon harm in the path of calling to knowledge and action.

So His saying, He the One free of all imperfections:


By Time. [103:1]

The, “Waw”, is the waw-ul-qasm (the ‘waw’ of an oath). And Al-‘Asr is a noun upon which an oath is sworn and it is majroor, and the sign that it is majroor is that it has a kasrah upon it. And what is meant is Time and a time period.

Allaah, the Most High, swears by a time period and by Time, and it is something created. And Allaah, the Majestic and Most High, swears by whatever He wishes from the creation, but the creation may not swear an oath except by Allaah. And Allaah does not swear an oath except by something which has importance, and which contains a Sign from His Signs, He the Perfect and Most High. So this Time, contains a lesson and has importance, and therefore Allaah swore an oath by Time, and He swore by the night when it covers, and He swore an oath by the daytime brightness.

But as for the creation, then he may not swear an oath except by Allaah. And it is not permissible for us to swear an oath by other than Allaah. He sallallaahu’ alaihi wa sallam said:

“Whoever swears an oath by other than Allaah, then he has committed unbelief or he has committed shirk.”[1]

And he said: 

“Whoever is going to swear an oath, then let him swear by Allaah or let him keep silent.”[2]

So Allaah swears by whatever he wishes and he does not swear except by something which has importance and which contains a lesson, so what is the lesson here in this Time? The lessons are tremendous, the succession of the night and the day, and how they interchange and take from each other, this one taking from that one, and that one taking from this one, and they succeed each other in this amazing ordered manner which does not vary or alter.

This is a proof for the Ability of Allaah the Perfect and Most High. And then, whatever occurs within this Time from events and catastrophies and calamities and from favours and blessings and good things, and whatever occurs within this Time, this is from the lessons. And likewise because night and day are an arena for righteous action to be performed in. He the Most High said:

 .. وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً 

And He (Allaah) is the One who made the night and the day to follow each other in succession … 

Meaning they follow each other in succession, this one follows on from this one.

لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا ..

… for whoever wants to be reminded of Allaah or whoever wants to give thanks for Allaah’s favours. [25:62]

And in some of the recitations of this aayah, it occurs:

… for the one who wants to remember Allaah … [25:62]

So the night and the day are a tremendous bounty to be earned for a person who utilizes them in obedience to Allaah the Mighty and Majestic, and the arena for action is the night and the day, you have nothing else besides the night and the day, they are the arena for action and for good and pure earning for this world and the hereafter. So in the night and the day there are lessons and there are benefits, so therefore Allaah swore an oath by Time.

What is this oath sworn upon? It is His saying:

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

Mankind is certainly in loss. [103:2]

It (Mankind) means all of the descendants of Aadam, He did not exclude anyone, neither the kings nor the leaders, nor the rich people nor the poor people, nor the free people nor the slaves, nor the males nor the females. So, “Al-”, in, “Al-Insaan”, is for istighraaq – to make the word all-inclusive. All of the descendants of Aadam are in loss, meaning they will be in loss and destruction if they waste this precious Time, and they utilize it in disobedience to Allaah and in doing that which will harm them.

And this Time which is very cheap with many people, time seems prolonged for them, they become weary and bored, and they say, “We want to kill some time”. So they bring amusements, or they travel abroad to spend a holiday and just to spend some time somewhere, or they laugh and joke to use up time. So those people, they use it up and waste it – then it will be loss and regret upon them on the Day of Resurrection. And it could be the source of their true happiness, if only they took care of it.

So all of the descendants of Aadam are in loss and destruction, except for those who have the four qualities which are: knowledge and action and calling to Allaah and having patience upon any harm which the person meets. So whoever has these four qualities will be saved from this loss.

And having eemaan in Allaah is not possible except through having knowledge, which is knowledge and awareness of Allaah.

وَعَمِلُوا الصَّالِحَاتِ 

And they perform the righteous and correct deeds [103:3] 

Meaning they perform the righteous deeds from the obligatory duties and the recommended duties. So they utilize their time in performing the righteous deeds in that which will benefit them in their religion and in their worldly life, for even worldly action contains good and can contain reward if it is done with the intention of using it as an aid upon obedience. So how about action for the hereafter. So what is important is that you do not waste the time, rather you use it in something which will be to your advantage and benefit you.

وَتَوَاصَوْا بِالْحَقِّ

And they enjoin each other with the truth [103:3]

They command the good and they forbid the evil and they call to Allaah the Mighty and Majestic and they teach beneficial knowledge and they propagate knowledge and good amongst the people. They become callers to Allaah the Mighty and Majestic.

وَتَوَاصَوْا بِالصَّبْرِ

And they enjoin each other with having patience. [103:3]

They have patience upon whatever strikes them. AsSabr in the language means restraining, and what is meant by it here is restraining oneself upon obedience to Allaah. And it is of three types:

  • The first one is: Patience upon obedience to Allaah.
  • The second one is: Patience in keeping away from those things which Allaah has forbidden.
  • The third one is: Having patience with those things which Allaah has Pre-decreed to occur.

So the first: patience upon obedience to Allaah, because the person’s soul desires laziness and desires relaxation, so therefore a person must force it to have patience upon obedience and upon the prayer and upon fasting and upon jihaad in Allaah’s cause even though it may dislike these matters, he should cause it to have patience and he should restrain it on obedience to Allaah.

And the second: patience in keeping away from those things Allaah has made forbidden. The soul desires forbidden things and desires. It inclines towards them and is attracted to them, so therefore the person must bind it and restrain it away from the forbidden things, and this requires patience, and it is not easy to prevent the soul from desires and forbidden things. Whoever does not have patience, then his soul will overcome him and incline towards forbidden things.

The third is: having patience with the painful things which Allaah has decreed, the calamities which strike a person, from the death of a close relative or loss of wealth or illness which befalls a person, he must have patience upon the pre-ordainment and pre-decree of Allaah and he should not become vexed and he should not become angry, rather he should restrain the tongue from wailing and forbidden lamenting and from displaying anger and he should withhold himself from vexation and he should withhold his limbs from striking the cheeks and from tearing the front-opening of the garments. This is patience upon calamities.

As for faults, then he should not have patience upon them, rather he should repent to Allaah and flee away from them. However, with regard to calamities which are not something which you yourself have done, rather they are from Allaah the Mighty and Majestic, He has decreed that they will occur to you as a test and a trial or as a punishment for you for sins which you have committed just as there occurs in His saying the Most High:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

And whatever calamity strikes you then it is on account of the sins which your hands have committed and Allaah pardons and does not punish, a great deal. [42:30]

So if a calamity strikes the Muslim in his self or in his wealth or in his children or his close relative or one of his brothers from the Muslims, then it is upon him to have patience and to await reward. He, the Most High, said:

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

Those who, when a calamity strikes them they say, “Indeed we belong to Allaah and we will certainly be returning to Him”. Those people, upon them is praise from their Lord and mercy, and they are the ones who are guided. [2:156-157] 

This is patience, and from that is having patience upon harm which comes in calling to Allaah the Mighty and Majestic, for that is from the calamities. So it is upon you to have patience upon whatever you meet from harm upon the path of good. And do not turn away from doing good, because some people wish to do good, however, if something which he dislikes faces him he then says, “It is not obligatory upon me to enter myself into these matters”. Then he abandons teaching if he is a teacher, he abandons calling to Allaah, he abandons giving the khutbah if he is a khateeb (one who gives the khutbah in a mosque), he abandons leading the prayer in the mosque, he abandons commanding the good and forbidding the evil – this person has not had patience upon the harm which came to him.

And if you are upon error, then it is upon you to turn back to the truth and to correctness, but if you are upon  something true and you have not erred, then it is upon you to have patience and to await and expect reward and to be aware and to feel that this is in the cause of Allaah the Mighty and Majestic and that you will receive reward for it, and that you remember the harm which occurred to the Prophets ‘alaihimussalaatu wassalaam and how they had patience and how they strove and fought in Allaah’s cause, until Allaah the Mighty and Majestic gave them victory.

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ: لَوْ مَا أَنْزَلَ اللهُ حُجَّةً عَلَى خَلْقِهِ إِلاَّ هَذِهِ السُّوْرَةَ لَكَفَتْهُمْ

Ash-Shaafi‘ee rahimahullaah said: “If Allaah had not sent down any proof upon his creation except this soorah, then that would have sufficed for them.”12


His saying, “Ash-Shaafi‘ee”: He is the Imaam Muhammad ibn Idrees Ash-Shaafi‘ee and Ash-Shaafi‘ee is an ascription to his great great grandfather who was called Shaafi‘, and he was from Quraish from Banul-Muttalib. He died in the year 204 H, and he was one of the four Imaams. And he said this saying, because Allaah has made clear in this soorah the reasons for wretchedness and the means for true happiness and success.

So the means for true happiness and success is that the person has these four characteristics: knowledge, and action, and calling, and having patience upon harm in the cause of Allaah the Most High. So Allaah’s proof is established upon His creation through this soorah. Allaah the Perfect says to them – I have made clear to you the means for true happiness in this short and brief soorah.

And the Qur’aan, all of it, and the Sunnah are details for these four matters. However, this soorah has made clear the means to true happiness and success in general terms, through it the proof has been established upon the creation, and the texts of the Qur’aan and the Sunnah give the details and clarify these four matters. And the speech of Ash-Shaafi‘ee does not mean that this soorah is sufficient for mankind, even if Allaah had not sent down anything else. But rather it has established the proof upon them, because Allaah has made clear in it the means to true happiness and the reasons for total wretchedness, so on the Day of Resurrection no-one can say, “I did not know the means to true happiness and I did not know the reasons leading to total wretchedness”, when he has read this brief and short soorah.


[1] Reported by Aboo Daawood and At-Tirmidhee from a hadeeth of Ibn ‘Umar radiyallaahu ‘anhumaa [Al-Albaanee – saheeh].

[2] Reported by al Bukhaaree as hadeeth 6108 and by Muslim as hadeeth 1646/3 as a hadeeth also of Ibn ‘Umar radiyallaahu ‘anhumaa.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Basmalah : It is Befitting to Begin With it in Every Important Affair – Shaykh Fawzan | Dawud Burbank


Sharh-ul-Usool-ith-Thalaathah : Lesson 01 : Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

The Author’s Introduction

قال رحمه الله: بِسْمِ اللهِ الرَّحْمَـٰنِ الرَّحِيمِ

He, may Allaah have mercy upon him, said: In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy.1

[1]: He began, may Allaah have mercy upon him, this treatise with the Basmalah, following the example of the Book of Allaah, the Mighty and Majestic, since the first thing which you see in the mus-haf (the printed copy of the Qur’aan), and before every soorah of it is, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm (In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy).

So therefore it is used to begin treatises, or letters and books and works following the example of the Book of Allaah, the Mighty and Majestic. And likewise the Prophet sallallaahu ‘alaihi wasallam used to write it at the start of his letters when he wrote to the governors and the chiefs and to those who were in the different regions of the earth, calling them to Islaam, he would begin his letter with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm.

And he sallallaahu ‘alaihi wasallam used to begin his talks and his speech with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm (“In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”), which shows that beginning with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, is the sunnah of the Messenger sallallaahu ‘alaihi wasallam, just as Sulaymaan ‘alaihissalaam when he wrote to Bilqees, the Queen of Saba’, he began his letter with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm:

قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ
إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ

She said: O chiefs, a noble letter has been delivered to me, it is from Sulaymaan, and it reads, “In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”. Do not be haughty, and refuse what I call you to, but rather come to me in submission”. [27:29-31]

So it is befitting to begin with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, in every important affair and in every work which has importance and value, and in every letter.

So therefore those people who do not begin their works and their letters with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm , those people have left the Prophetic sunnah and left following the example of the Book of Allaah the Mighty and Majestic and perhaps because of that these books of theirs and these letters of theirs do not contain blessing and do not contain benefit, because they are deprived of, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm. So therefore, they are deprived of benefit.

Why did they abandon, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm? They abandoned it because it is a sunnah, and they flee away from the sunnah, or they blindly follow those people who flee away from the sunnah. So it is befitting that attention is given to the like of this.

So the meaning of, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, is seeking aid through the Name of Allaah.

So his saying, Bismi Allāh (With the Name of Allaah), this is a preposition, and a word which is governed by the preposition, connected to something which is left unmentioned, whose meaning is taken to be, “I seek aid through the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”, or, “I begin with the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”, seeking blessings by means of it and seeking the aid of Allaah the Mighty and Majestic.

So therefore it is a tremendous preface for speech and for books and for letters, so a person seeks the aid of Allaah in its beginning and seeks blessing by means of His Name, He the Perfect and Most High.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

There Are Many Books Of Tafseer, Which Tafseer Do You Advise (Us) To Read ? – Shaykh Fawzan

[4] Question: 

Noble Shaikh, there are many books of tafseer, so which tafseer do you advise (us) to read. May Allaah reward you well.

[4] Answer: 

The books of Tafseer are many, all praise be to Allaah. This is from the blessings of Allaah. However, these books of Tafseer vary – amongst them are those that are long and in depth and those that are short and abridged, as well as those that are free from errors and those that contain errors, particularly in matters of Creed.

What I advise my brothers from amongst the youth to read is the Tafseer of Ibn Katheer for it is the greatest of tafseers and the one that uses the best way and method (for interpreting the Qur’aan) in spite of it being abridged. This is since he (i.e. Ibn Katheer) has interpreted the Qur’aan using the Qur’aan first, then by using the Prophetic Sunnah, then with the statements of the Salaf, and finally by using the requisites of Arabic, the language in which it was revealed. So it is a precise and reliable tafseer.

There is also the tafseer of Al-Baghawee and the tafseer of Ibn Jareer At-Tabaree, which is a comprehensive and all-inclusive tafseer. These tafseer books are trustworthy. There is also the tafseer of Shaikh ‘Abdur-Rahmaan As-Sa’adee, which is an excellent tafseer using simple expressions which contain tremendous knowledge.

As for the remaining tafseer books, they are good in some aspects, however they have errors in them, especially in matters of Creed. It is not proper for anyone to read these types of tafseer books except for the person that is proficient in knowledge to the point that he is able to take the good from it and avoid its errors. But as for the beginner, he is not able to do this, so he must take from the tafseer books that do not contain dangers and errors, such as the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee and the Tafseer of Al-Haafidh Ibn Jareer. All of these books of tafseer are valuable and excellent, all praise be to Allaah.

Posted from: Questions & Answers on the Qur’aan – Shaikh Saalih Al-Fawzaan

AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: The end of his treatise “Tadabbur al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com

Shaykh Hasan al Banna Visit To Masjid Tawheed – Abu Muhammad al Maghribee [Audio|En]

Lectures from Shaykh Hasan ibn Abdul Wahhab Marzooq al-Banna Visit to Masjid Tawheed

  • 01 – 12-29-11 Sh Hasan Opening Talk
    [audio https://salafiaudio.files.wordpress.com/2015/03/sh-hasan-al-banna-visit-to-masjid-tawheed-01-12-29-11-sh-hasan-opening-talk-abu-muhammad-al-maghribee.mp3]
  • 02 – 12-30-11 Sh Hasan Tafsir Surat Al-Iklaas
    [audio https://salafiaudio.files.wordpress.com/2015/03/sh-hasan-al-banna-visit-to-masjid-tawheed-02-12-30-11-sh-hasan-tafsir-surat-al-iklaas-abu-muhammad-al-maghribee.mp3]
  • 03 – 12-30-11 Sh Hasan Usoolus-Sunnah
    [audio https://salafiaudio.files.wordpress.com/2015/03/sh-hasan-al-banna-visit-to-masjid-tawheed-03-12-30-11-sh-hasan-usoolus-sunnah-abu-muhammad-al-maghribee.mp3]
  • 04 – 12-30-11 Sheikh Hasan Friday Khutbah
    [audio https://salafiaudio.files.wordpress.com/2015/03/sh-hasan-al-banna-visit-to-masjid-tawheed-04-12-30-11-sheikh-hasan-friday-khutbah-abu-muhammad-al-maghribee.mp3]
  • 05 – 12-30-11 Talk #5 Sh Hasan
    [audio https://salafiaudio.files.wordpress.com/2015/03/sh-hasan-al-banna-visit-to-masjid-tawheed-05-12-30-11-talk-5-sh-hasan-abu-muhammad-al-maghribee.mp3]
  • 06 – 12-31-11 Sh Hasan Tafsir Surat An-Noor & Usoolus-Sunnah
    [audio https://salafiaudio.files.wordpress.com/2015/03/sh-hasan-al-banna-visit-to-masjid-tawheed-06-12-31-11-sh-hasan-tafsir-surat-an-noor-usoolus-sunnah-abu-muhammad-al-maghribee.mp3]
  • 07 – 12-31-11 Sh Hasan Tafsir Surat An-Noor
    [audio https://salafiaudio.files.wordpress.com/2015/03/sh-hasan-al-banna-visit-to-masjid-tawheed-07-12-31-11-sh-hasan-tafsir-surat-an-noor-abu-muhammad-al-maghribee.mp3]
  • 08 – 1-1-12 Sh Hasan Tafsir Surat An-Noor & Usoolus-Sunnah
    [audio https://salafiaudio.files.wordpress.com/2015/03/sh-hasan-al-banna-visit-to-masjid-tawheed-08-1-1-12-sh-hasan-tafsir-surat-an-noor-usoolus-sunnah-abu-muhammad-al-maghribee.mp3]
  • 09 – 1-1-12 Sh Hasan Tafsir Surat An-Noor
    [audio https://salafiaudio.files.wordpress.com/2015/03/sh-hasan-al-banna-visit-to-masjid-tawheed-09-1-1-12-sh-hasan-tafsir-surat-an-noor-abu-muhammad-al-maghribee.mp3]
  • 10 – 1-2-12 Sh Hasan Talk #1
    [audio https://salafiaudio.files.wordpress.com/2015/03/sh-hasan-al-banna-visit-to-masjid-tawheed-10-1-2-12-sh-hasan-talk-1-abu-muhammad-al-maghribee.mp3]
  • 11 – 1-2-12 Sh Hasan Talk #2
    [audio https://salafiaudio.files.wordpress.com/2015/03/sh-hasan-al-banna-visit-to-masjid-tawheed-11-1-2-12-sh-hasan-talk-2-abu-muhammad-al-maghribee.mp3]

Audio Posted from Abu Muhamamd’s (hafidhahullaah) 4-Shared account. Visit his website followthesalaf.com to listen to more lectures.

Tafseer – Explanation Surah 78-114 – Tafseer Juz Amma – Dr Saleh as Saleh [Audio|En]

Tafseer – 078- An-Naba’ – Saleh-As-Saleh

Tafseer – 079- An-Naazi’aat – part 1 – Saleh-As-Saleh

Tafseer – 079- An-Naazi’aat – part 2 – Saleh-As-Saleh

Tafseer – 079- An-Naazi’aat – part 3 – Saleh-As-Saleh

Tafseer – 079- An-Naazi’aat – part 4 – Saleh-As-Saleh

Tafseer – 080- ‘Abasa – part 1 – Saleh-As-Saleh

Tafseer – 080- ‘Abasa – part 2 – Saleh-As-Saleh

Tafseer – 080- ‘Abasa – part 3 – Saleh-As-Saleh

Tafseer – 081- At-Takweer – part 1 – Saleh-As-Saleh

Tafseer – 081- At-Takweer – part 2 – Saleh-As-Saleh

Tafseer – 081- At-Takweer – part 3 – Saleh-As-Saleh

Tafseer – 082- Al-Infitaar – Saleh-As-Saleh

Tafseer – 083- Al-Mutaffifeen – part 1 – Saleh-As-Saleh

Tafseer – 083- Al-Mutaffifeen – part 2 – Saleh-As-Saleh

Tafseer – 084- Al-Inshiqaaq – Saleh-As-Saleh

Tafseer – 085- Al-Buruuj – part 1 – Saleh-As-Saleh

Tafseer – 086- At-Taariq – part 1 – Saleh-As-Saleh

Tafseer – 086- At-Taariq – part 2 – Saleh-As-Saleh

Tafseer – 087- Al-‘Alaa – part 1 – Saleh-As-Saleh

Tafseer – 087- Al-‘Alaa – part 2 – Saleh-As-Saleh

Tafseer – 088- Al-Ghaashiyah – part 1 – Saleh-As-Saleh

Tafseer – 088- Al-Ghaashiyah – part 2 – Saleh-As-Saleh

Tafseer – 089- Al-Fajr – part 1 – Saleh-As-Saleh

Tafseer – 089- Al-Fajr – part 2 – Saleh-As-Saleh

Tafseer – 090- Al-Balad – part 1 – Saleh-As-Saleh

Tafseer – 090- Al-Balad – part 2 – Saleh-As-Saleh

Tafseer – 091- Ash-Shams – Saleh-As-Saleh

Tafseer – 092- Al-Layl – part 1 – Saleh-As-Saleh

Tafseer – 092- Al-Layl – part 2 – Saleh-As-Saleh

Tafseer – 092- Al-Layl – part 3 – Saleh-As-Saleh

Tafseer – 093- Ad-Duha – Saleh-As-Saleh

Tafseer – 094- Ash-Sharh – part 1 – Saleh-As-Saleh

Tafseer – 094- Ash-Sharh – part 2 – Saleh-As-Saleh

Tafseer – 095- At-Teen – Saleh-As-Saleh

Tafseer – 096- Al-‘Alaq – part 2 – Saleh-As-Saleh

Tafseer – 097- Al-Qadr – Saleh-As-Saleh

Tafseer – 098- Al-Bayyinah – Saleh-As-Saleh

Tafseer – 099- Az-Zalzalah – Saleh-As-Saleh

Tafseer – 100- Al-‘Aadiyaat – Saleh-As-Saleh

Tafseer – 101- Al-Qaari’ah – Saleh-As-Saleh

Tafseer – 102- At-Takaathur – Saleh-As-Saleh

Tafseer – 103- Al-‘Asr – Saleh-As-Saleh

Tafseer – 104- Al-Humazah – Saleh-As-Saleh

Tafseer – 105-106- Al-Feel – Quraysh – Saleh-As-Saleh

Tafseer – 107-108- Al-Maa’uun – Al-Khawthar – Saleh-As-Saleh

Tafseer – 109-110- Al-Kaafiruun – An-Nasr – Saleh-As-Saleh

Tafseer – 111- Al-Masad – Saleh-As-Saleh

Tafseer – 112 to 114 – Ikhlaas – An-Naas – Saleh-As-Saleh

Tafseer – Explanation Surah 54 Al-Qamar – Dr Saleh as Saleh [Audio|En]

Tafseer – 54. Al-Qamar – 01 to 08 – Saleh-As-Saleh

Tafseer – 54. Al-Qamar – 09 to 17 – Saleh-As-Saleh

Tafseer – 54. Al-Qamar – 18 to 22 – Saleh-As-Saleh

Tafseer – Explanation Surah 53 An-Najm – Dr Saleh as Saleh [Audio|En]

Tafseer – 53. An-Najm – 01 to 18 – Saleh-As-Saleh

Tafseer – 53. An-Najm – 19 to 27 – Saleh-As-Saleh

Tafseer – 53. An-Najm – 27 to 30 – Saleh-As-Saleh

Tafseer – 53. An-Najm – 31 to 32 – Saleh-As-Saleh

Tafseer – 53. An-Najm – 32 to 41 – Saleh-As-Saleh

Tafseer – 53. An-Najm – 42 to 62 – Saleh-As-Saleh

Tafseer – Explanation Surah 52 At-Tuur – Dr Saleh as Saleh [Audio|En]

Tafseer – 52. At-Tuur – 01 to 09 – Saleh-As-Saleh

Tafseer – 52. At-Tuur – 09 to 20 – Saleh-As-Saleh

Tafseer – 52. At-Tuur – 20 to 28 – Saleh-As-Saleh

Tafseer – 52. At-Tuur – 29 to 34 – Saleh-As-Saleh

Tafseer – 52. At-Tuur – 35 to 40 – Saleh-As-Saleh

Tafseer – 52. At-Tuur – 41 to 62 – Saleh-As-Saleh

Tafseer – Explanation Surah 51 Adh-Dhaariyaat – Dr Saleh as Saleh [Audio|En]

Tafseer – 51. Adh-Dhaariyaat – 01 to 10 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 10 to 19 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 20 to 22 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 22 to 24 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 24 to 26 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 27 to 30 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 30 to 40 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 41 to 42 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 46 to 54 – Saleh-As-Saleh

Tafseer – 51. Adh-Dhaariyaat – 55 to 60 – Saleh-As-Saleh

Tafseer – Explanation Surah 50 Qaaf – Dr Saleh as Saleh [Audio|En]

Tafseer – 50. Qaaf – 01 to 05 – Saleh-As-Saleh

Tafseer – 50. Qaaf – 06 to 12 – Saleh-As-Saleh

Tafseer – 50. Qaaf – 12 to 14 – Saleh-As-Saleh

Tafseer – 50. Qaaf – 15 to 18 – Saleh-As-Saleh

Tafseer – 50. Qaaf – 19 to 25 – Saleh-As-Saleh

Tafseer – 50. Qaaf – 26 to 35 – Saleh-As-Saleh

Tafseer – 50. Qaaf – 36 to 45 – Saleh-As-Saleh

Tafseer – Explanation Surah 49 Al-Hujuraat – Dr Saleh as Saleh [Audio|En]

1.O you who believe! Do not put (yourselves) forward before Allah and His Messenger (sallallaahu alaihi wa sallam), and fear Allah. Verily! Allah is All-Hearing, All-Knowing.

2. O you who believe! Raise not your voices above the voice of the Prophet (sallallaahu alaihi wa sallam), nor speak aloud to him in talk as you speak aloud to one another, lest your deeds may be rendered fruitless while you perceive not.

Tafseer – 49. Al-Hujuraat – 01 to 02 – Saleh-As-Saleh

3. Verily! Those who lower their voices in the presence of Allah’s Messenger (sallallaahu alaihi wa sallam), they are the ones whose hearts Allah has tested for piety. For them is forgiveness and a great reward.

4. Verily! Those who call you from behind the dwellings, most of them have no sense.

5. And if they had patience till you could come out to them, it would have been better for them. And Allah is Oft-Forgiving, Most Merciful.

6. O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.

7. And know that, among you there is the Messenger of Allah (sallallaahu alaihi wa sallam). If he were to obey you (i.e. follow your opinions and desires) in much of the matter, you would surely be in trouble, but Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allah and His Messenger sallallaahu alaihi wa sallam) hateful to you. These! They are the rightly guided ones,

8. (This is) a Grace from Allah and His Favour. And Allah is All-Knowing, All-Wise.

Tafseer – 49. Al-Hujuraat – 03 to 08 – Saleh-As-Saleh

9. And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable.

10. The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy.

Tafseer – 49. Al-Hujuraat – 09 to 10 – Saleh-As-Saleh

11. O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: “O sinner”, or “O wicked”, etc.]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers, etc.).

Tafseer – 49. Al-Hujuraat – 11 – Saleh-As-Saleh

12. O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting) . And fear Allah. Verily, Allah is the One Who accepts repentance, Most Merciful.

Tafseer – 49. Al-Hujuraat – 12 – Saleh-As-Saleh

13. O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. one of the Muttaqun (pious – see V.2:2)]. Verily, Allah is All-Knowing, All-Aware.

14.  The bedouins say: “We believe.” Say: “You believe not but you only say, ‘We have surrendered (in Islam),’ for Faith has not yet entered your hearts. But if you obey Allah and His Messenger (sallallaahu alaihi wa sallam), He will not decrease anything in reward for your deeds. Verily, Allah is Oft-Forgiving, Most Merciful.”

15. Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allah. Those! They are the truthful.

Tafseer – 49. Al-Hujuraat – 13 to 15 – Saleh-As-Saleh

16. Say: “Will you inform Allah about your religion? While Allah knows all that is in the heavens and all that is in the earth, and Allah is All-Aware of everything.

17. They regard as favour upon you (O Muhammad sallallaahu alaihi wa sallam) that they have embraced Islam. Say: “Count not your Islam as a favour upon me. Nay, but Allah has conferred a favour upon you, that He has guided you to the Faith, if you indeed are true.

18. Verily, Allah knows the unseen of the heavens and the earth. And Allah is the All-Seer of what you do.

Tafseer – 49. Al-Hujuraat – 16 to 18 – Saleh-As-Saleh

Translations taken from the Noble Quran by Dr. Muhammad Taqi-ud-Din Al-Hilali, Ph.D. & Dr. Muhammad Muhsin Khan

Tafseer – Explanation Surah 36 Yaa-Seen – Dr Saleh as Saleh [Audio|En]

Based Upon the Tafseer of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

  1. Tafseer – 36. Ya Seen – Aayah 01 to 04
  2. Tafseer – 36. Ya Seen – Aayah 05
  3. Tafseer – 36. Ya Seen – Aayah 06
  4. Tafseer – 36. Ya Seen – Aayah 07 to 09
  5. Tafseer – 36. Ya Seen – Aayah 10 to 11
  6. Tafseer – 36. Ya Seen – Aayah 12
  7. Tafseer – 36. Ya Seen – Aayah 13 to 17
  8. Tafseer – 36. Ya Seen – Aayah 18 to 19
  9. Tafseer – 36. Ya Seen – Aayah 20 to 22
  10. Tafseer – 36. Ya Seen – Aayah 23
  11. Tafseer – 36. Ya Seen – Aayah 24 to 27
  12. Tafseer – 36. Ya Seen – Aayah 28 to 30
  13. Tafseer – 36. Ya Seen – Aayah 31 to 35
  14. Tafseer – 36. Ya Seen – Aayah 35 continued
  15. Tafseer – 36. Ya Seen – Aayah 36 to 38
  16. Tafseer – 36. Ya Seen – Aayah 39 to 41
  17. Tafseer – 36. Ya Seen – Aayah 42 to 46
  18. Tafseer – 36. Ya Seen – Aayah 47 to 51
  19. Tafseer – 36. Ya Seen – Aayah 52 to 54
  20. Tafseer – 36. Ya Seen – Aayah 55 to 56
  21. Tafseer – 36. Ya Seen – Aayah 57 to 58
  22. Tafseer – 36. Ya Seen – Aayah 59 to 61
  23. Tafseer – 36. Ya Seen – Aayah 62 to 63
  24. Tafseer – 36. Ya Seen – Aayah 64 to 65
  25. Tafseer – 36. Ya Seen – Aayah 66 to 68
  26. Tafseer – 36. Ya Seen – Aayah 69
  27. Tafseer – 36. Ya Seen – Aayah 70 to 71 – part 1 – Hands of Allaah
  28. Tafseer – 36. Ya Seen – Aayah 71 – part 2 – Attributes
  29. Tafseer – 36. Ya Seen – Aayah 72 to 73
  30. Tafseer – 36. Ya Seen – Aayah 74 to 75
  31. Tafseer – 36. Ya Seen – Aayah 76 to 79
  32. Tafseer – 36. Ya Seen – Aayah 80 to 83